| In the order of the books of the New Testament, the Gospel of Matthew comes first. Palestine is said to be the place where the Gospel was written. St Matthew wrote in Aramaic, and then it was translated into Greek. The Aramaic text has not survived, but many of the linguistic and cultural-historical peculiarities of the Greek translation give indications of it. The Apostle Matthew preached among people who were awaiting the Messiah. His Gospel manifests itself as a vivid proof that Jesus Christ is the Messiah foretold by the prophets, and that there would not be another (Mt. 11:3). The preaching and deeds of the Savior are presented by the evangelist in three divisions, constituting three aspects of the service of the Messiah: as Prophet and Law-Giver (Ch. 5-7), Lord over the world both visible and invisible (Ch. 8-25), and finally as High Priest offered as Sacrifice for the sins of all mankind (Ch. 26-27). The theological content of the Gospel, besides the Christological themes, includes also the teaching about the Kingdom of God and about the Church, which the Lord sets forth in parables about the inner preparation for entering into the Kingdom (Ch. 5-7), about the worthiness of servers of the Church in the world (Ch. 10-11), about the signs of the Kingdom and its growth in the souls of mankind (Ch. 13), about the humility and simplicity of the inheritors of the Kingdom (Mt. 18:1-35; 19 13-30; 20:1-16; 25-27; 23:1-28), and about the eschatological revelations of the Kingdom in the Second Coming of Christ within the daily spiritual life of the Church (Ch. 24-25). The Kingdom of Heaven and the Church are closely interconnected in the spiritual experience of Christianity: the Church is the historical embodiment of the Kingdom of Heaven in the world, and the Kingdom of Heaven is the Church of Christ in its eschatological perfection (Mt. 16:18-19; 28:18-20). The holy Apostle brought the Gospel of Christ to Syria, Media, Persia, Parthia, and finishing his preaching in Ethiopia with a martyr’s death. This land was inhabited by tribes of cannibals with primitive customs and beliefs. The holy Apostle Matthew converted some of the idol-worshippers to faith in Christ. He founded the Church and built a temple in the city of Mirmena, establishing there his companion Platon as bishop. |
| Соколов И. Библиография. Россия//Византийский временник. СПб., 1896. Т. 3. Вып. 1. С. 182–183 (рец. на статью М. Лилеева «К вопросу об авторе «Путешествия во Святую землю» 1701–1703 гг. московском священнике Иоанне Лукьянове, или старце Леонтии). Энциклопедический словарь Брокгауза и Эфрона. СПб., 1896. Т. 35 (Лопари – Малолетние преступники). С. 101. Пыпин А.Н. Древнерусское паломничество. 37 чтение (II). СПб., 1897. С. 63–64. Голубев С.Т. Отзыв о сочинении М.И. Лилеева «Из истории раскола на Ветке и в Стародубье вв.» Вып. 1. Киев, 1895//ЧОИДР. 1898. Т. 185. Кн. 2. Разд. IV. Смесь. С. 26–30. Мельников-Печерский П.И. Полное собрание сочинений. СПб.; М., 1898. Т. 13. Очерки поповщины. Ч. 1. С. 42 6. Пыпин А.Н. История русской литературы. СПб., 1898. Т. 2. С. 257, 267–268. Смирнов П.С. Внутренние вопросы в расколе XVII в. СПб., 1898. Рубцов М.В. К вопросу о «Хождении» Трифона Коробейникова в Святую землю в 1582 г.//ЖМНП. 1901. No 4 (апрель). С. 364. Халанский MT. Из заметок по истории русского литературного языка. СПб., 1901. Ч. 1.С. 8, 9, 11; Ч. 2. С. 18, 19. Петров H.H. Описание рукописных собраний, находящихся в Киеве. М., 1904. Вып. 3. С. 221 (No507/335). Иконников B.C. Опыт русской историографии. Киев, 1908. Т. 2. Кн. 2. С. 1892–1896, 1898, 1899, 1916. Смирнов П.С. Споры и разделения в русском расколе в первой четверти XVIII века. СПб., 1909. Перетц В.Н. Отчет об экскурсии семинария русской филологии в Санкт-Петербург 23 февраля – 3 марта 1913 г. Занятия В.П. Адриановой//Университет Святого Владимира. Университетские известия. Киев, 1913. No 12. С. 45 6. А.Н. Лукьянов Иоанн//Русский биографический словарь. СПб., 1914. Т. 10 (Лабзина-Лященко). С. 740. Каптерев Н.Ф. Характер отношений России к православному Востоку в XVI и XVII столетиях. Сергиев Посад, 1914. С. 453 54. Лилеев М.И. Из истории поповщинского раскола. Киев, 1915. С. 5–8. Венгеров CA. Источники словаря русских писателей. Пг., 1917. Т. 4 (Лоначевский – Некрасов). С. 23. Венгеров С.А. Критико-биографический словарь русских писателей и ученых. Пг., 1918. Т. 2. Вып. 4–5. Предварительный список русских писателей и ученых (Куликов – Павлов). С. 53. |
| Venerable Giorgi of Mt. Athos, the Builder (†1029) Commemorated July 28/August 10 Venerable Giorgi of Mt. Athos, the Builder (†1029) Archpriest Zakaria Machitadze The venerable Giorgi the Builder was the third abbot of the Iveron Monastery on Mt. Athos. According to some sources, he was a nephew of St. Ioane, the founder and first abbot of the Iveron Monastery. The Lives of the Georgian Saints Archpriest Zakaria Machitadze The Lives of the Georgian Saints Archpriest Zakaria Machitadze Since the time of the ancient Greek historians, Georgia has been viewed as an enigma hidden behind impenetrable mountains and a complex language. Little has been written about this small country and its saints. Now, Pravoslavie.Ru presents the entire collection of the Lives of the Georgian saints which has been translated for the first time into English. These lives encompass the seventeen hundred years of Orthodox Christianity in Georgia. The stories of ascetics and bishops, warriors and noblemen are intertwined with the tumultuous history of the Georgian land. Saint Tsotne Dadiani the Confessor (13th century) Commemorated July 30/August 12 Saint Tsotne Dadiani the Confessor (13th century) Archpriest Zakaria Machitadze Saint Tsotne Dadiani, a virtuous military leader and the prince of Egrisi, lived in the middle of the 13th century. During that time Georgia languished under the yoke of Mongol oppression. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также Saint Cuthman of Steyning Commemorated February 8/21 Saint Cuthman of Steyning Commemorated February 8/21 Dmitry Lapa St. Cuthman of Steyning, one of the most venerated saints in southern England, probably lived in the late 7th to early 8th century. He is best remembered in the small town of Steyning in West Sussex. Sussex people have for many centuries venerated him for his meekness, humility, love, compassion, closeness to the people and many miracles. Saint Antimos of Iberia, Metropolitan of Wallachia (†1716) June 13, September 14 Saint Antimos of Iberia, Metropolitan of Wallachia (†1716) Archpriest Zakaria Machitadze Saint Antimos of Iberia was one of the most highly educated people of his time. He was fluent in many languages, including Greek, Romanian, Old Slavonic, Arabic, and Turkish and well-versed in theology, literature, and the natural sciences. He was unusually gifted in the fine arts — in painting, engraving, and sculpture in particular. He was famed for his beautiful calligraphy. Finally, St. Antimos was a great writer, a renowned orator, and a reformer of the written Romanian language. Saint Eprem the Great of Atsquri (9th century) Commemorated April 15/28 Saint Eprem the Great of Atsquri (9th century) Archpriest Zakaria Machitadze Saint Eprem the Great of Atsquri — one of the most important figures in the Georgian Church of the 8th and 9th centuries — was a disciple and companion of St. Grigol of Khandzta. © 1999-2016 Православие.Ru |
| St. Philothei's life was not only inwardly holy, however; her actions followed Christ's words, again from the Gospel of John: " By this all will know that you are My disciples, if you have love for one another " (13:35). She showed her love for others, for example, by distributing her substantial inheritance for the betterment and freedom of her Greek brothers and sisters suffering under Turkish occupation. She founded monasteries, hospices, schools for girls and boys of Athens and also provided endowment of estates in order to scale her charity for the progress of many. " Freely you have received, freely give, " Christ said (Mt 10:8). While some of the world's ultra-wealthy have become great philanthropists, global economic inequality continues down a troubling trend. Oxfam International released a briefing paper in late January titled Working for the Few, which, among other things, points out the following: The bottom half of the world's population billion people] owns the same as the richest 85 people in the world and... In the US, the wealthiest one percent captured 95 percent of post-financial crisis growth since 2009, while the bottom 90 percent became poorer. St. Philothei's humble life, along with her philanthropy and compassion towards the poor and sick were a source of heavenly blessings, leading many by the " narrow gate " to the Kingdom of Heaven. She herself acquired the grace of working miracles. She was eventually imprisoned and, after her release, was taken from her Monastery during a vigil and beaten, suffering a Martyr's death and entering into eternal rest in the Lord on February 19, 1589. The Synaxarion records the following about St. Philothei: Scarcely twenty days had passed before a lovely scent began to issue from her tomb. Her precious relic, which is venerated to this day in the Cathedral of Athens, has remained incorrupt for the glory of God and the consolation of the Christian people. Closer to North America, she is the patron saint of the Greek Orthodox Metropolis of Toronto (Canada) National Philoptochos. |
| And he asked a Jew, enslaved by Rome; a Roman citizen asked for mercy, as a slave would ask his master. And he said: “Lord, my servant lieth at home sick of the palsy, grievously tormented” (Mt. 8:6). He said nothing more. In these words trembled all his sorrow. And he brought his sorrow to Christ. Now he stood humbly and with bowed head waited for an answer. “I will come and heal him” (Mt. 8:7), Christ quickly answered. How very simple. But look what happened here, to what incredible height the Centurion’s faith and humility rose. He stopped Christ: “Lord, I am not worthy that thou shouldest come under my roof (Mt. 8:8). Listen… “I am not worthy.” Now this is repentance. This is the same as if he had said: I am a sinner and you are a righteous man. “But speak the word only, and my servant shall be healed” (Mt. 8:8). Only a word. Even the Lord was surprised at such faith. “I have not found so great faith, no, not in Israel” (Mt. 8:10). And indeed the Centurion’s faith was so simple, so very humble. “I am a man under authority, having soldiers under me; and I say to this man, Go, and he goeth, and to another, Come, and he cometh” (Mt. 8:9). What do these words express? This is what: Thou art Lord over sickness and health, over life and death. Only say the word! One word! And Christ said this word: “Go thy way, and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour” (Mt. 8:13). What a reward for humility! This is what humility can do! May the Lord grant us this humility of the Centurion. Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. |
| The word “loinix” (date-palm) became also confused with the legendary bird—phoenix, believed to revive from its ashes. Thus, since the end of the fourth century, the palm-branch also became a symbol of the Resurrection. (P.C. 33, 1025-1028). J esus Christ, after raising Lazarus (Jn. 11:1-44), was finally recognized by the Jewish people as their Messiah. When He arrived in Jerusalem to celebrate the Passover, they greeted Him with a triumphant welcome. The Evangelist, however, hastened to remark that it was done in fulfillment of a prophecy (Mt. 21:4-5). When the Apostles saw the enthusiastic crowds, they brought a donkey colt and made their Master ride upon it, while the people spread their cloaks and strewed “branches from the trees” (Mt. 21:8) on the road in front of Him. Others took “branches of palms” (Jn. 12:13) in their hands and, cheering, cried out: “Hosannal Hosanna to the Son of David! Blessed is He Who comes in the name of the Lord! Hosanna in the highest!” (Mt. 21:9). As Jesus was entering the city, surrounded by the excited crowds, the Scribes and the Pharisees became alarmed and decided to stop Him at any cost. But the people kept acclaiming Him as their Messiah, saying: “This is the Prophet, Jesus from Nazareth in Galiless!” (Mt. 21:10). From earliest times, the Christians in Jerusalem celebrated this event with great joy and solemnity, reenacting Christ’s triumphant entry into their city. This is described by the Spanish pilgrim, nun Egeria, in her diary written toward the end of the fourth century, thus: “As the eleventh hour (our 5:00 P.M.) draws near, that particular passage from Scriptures is read in which the children, bearing palms and branches, came forth to meet the Lord, saying: “Blessed is He Who comes in the name of the Lord!” (Mt. 21:9). The Bishop and the people rise immediately and walk down from the top of the Mount of Olives, responding continually: ‘Blessed is He Who comes in the name of the Lord!’ to the hymns and antiphons. All the children who are present bear branches, some carrying palms, others olive branches. And the Bishop is led in the same manner as the Lord was led (riding on a donkey). They move very slowly so that the people would not tire. By the time they arrive at the Anastasis (Basilica of Resurrection), it is already evening and Vespers is celebrated.” (Egeria, Diary of a Pilgrimage, 31). |
| Dieses erstaunliche und tiefe Erlebnis des „Gott mit uns“ stellt das Wesen des geheimnisvollen, verborgenen Lebens der Kirche dar. Erinnern wir uns daran, dass, da der Allmächtige selbst – das A und das O, der Erste und der Letzte (Offb 22, 13) – die menschliche Geschichte umarmte und versprach, bei uns alle Tage bis an der Welten Ende (Mt 28, 20) zu bleiben, uns die alarmierenden Umstände der heutigen Zeit keineswegs Furcht machen und uns ängstigen sollen. Indem wir die große Liebe des Heilands erwidern, lasst uns lernen, uns dem Herrn völlig anzuvertrauen und auf seine gütige Vorsehung zu hoffen, um bis zum Zweiten herrlichen Kommen Christi und bis an das Ende der Welt (Apg 1, 8) freimütig und freudig bezeugen zu können, dass Gott mit uns ist! PATRIARCH VON MOSKAU UND DER GANZEN RUS’ Weihnachten 2023 / 2024 Moskau Die Weihnachtsbotschaft ist auf folgende Sprachen verfügbar: Belarussisch English Estnisch Französisch Griechisch Italienisch Kasachisch Kirgisisch Lettisch Litauisch Russisch Traditionelle Chinesisch Ukrainisch Usbekisch Vereinfachte Chinesisch Print-Veröffentlichung Teilen: Patriarch Seine Heiligkeit Patriarch Kyrill: die russische und die serbische Kirche können einen gemeinsamen Beitrag zur Heilung der Leiden der orthodoxen Familie leisten 16.03.2024 Der Vorsteher der Russischen Kirche leitete die Plenarsitzung der XXXII. Internationalen Weihnachtslesungen 24.01.2024 Seine Heiligkeit Patriarch Kyrill: der Patriarch von Konstantinopel ist kein freier Mann 07.01.2024 Weihnachtsbotschaft des Patriarchen von Moskau und der ganzen Rus " KIRILL 06.01.2024 Die Heilige Synode nahm mit Zufriedenheit das hohe Niveau der interreligiösen Beziehungen in Russland zur Kenntnis 27.12.2023 Der Präsident Russlands W.W. Putin und Patriarch Kyrill sprachen auf der Sitzung des XXV. Weltrussischen Volksrats 28.11.2023 Die Erklärung des Heiligen Patriarchen Kyrill im Zusammenhang mit den Ereignissen auf dem Territorium des Flughafens Machatschkalas 30.10.2023 Seine Heiligkeit Patriarch Kyrill legte Berufung im Zusammenhang mit der Prüfung des Gesetzentwurfs Nr. 8371 durch die Werchowna Rada der Ukraine ein 19.10.2023 Die Erklärung des Heiligsten Patriarchen Kyrill in Zusammenhang mit der Wiederaufnahme des Kriegsgeschehens in Bergkarabach 19.09.2023 Die Rede des Heiligsten Patriarchen Kyrill auf dem II. Gipfeltreffen Russland-Afrika 27.07.2023 Der Heiligste Patriarch Kyrill: die Handlungen des Patriarchats von Konstantinopel haben den Weg für kirchliche Missverhältnisse geebnet 19.07.2023 Der Heiligste Patriarch Kyrill: wir freuen uns auf beliebige Missionen, die auf die Überwindung des tragischen Konflikts in der Ukraine und die Auferhaltung des berechtigten Friedens gerichtet werden 29.06.2023 Die Anrede des heiligsten Patriarchen Kyrill anlässlich des Tages Afrikas 25.05.2023 |
| 1-3, 11-13). Призвав в поле своих жен - Рахиль и Лию, И. тайно обсуждает с ними свое решение. Получив их согласие и поддержку, И. вместе с семейством и со всем имуществом, к-рое он приобрел в Месопотамии, тайно покидает Лавана и отправляется к своему отцу Исааку в Ханаан. При этом Рахиль «похитила идолов, которые были у отца ее. Иаков же похитил сердце у Лавана Арамеянина, потому что не известил его, что удаляется» (31. 19б-20). На 3-й день Лаван узнает об уходе И. и, взяв родственников, пускается в погоню. После 7 дней преследования Лаван нагоняет И. на горе Галаад, но Бог, явившись в ночном сне Лавану, предупреждает, чтобы тот остерегался и не говорил И. «ни доброго, ни худого» (31. 24). Вразумленный этим видением, Лаван готов отпустить И., однако ставит ему в вину похищение идолов. Ничего не зная о краже, И. предлагает Лавану осмотреть его имущество: «у кого найдешь богов твоих, тот не будет жив...» (31. 32). Когда Лаван дошел до шатра Рахили, то она спрятала идолов под верблюжье седло, села на него и отказалась встать перед Лаваном, сославшись на «обыкновенное женское» (31. 35). Заканчивается встреча заключением союза между Лаваном и И., в знак чего был поставлен памятный камень и сделан каменный холм. Примирившись, И. заколол жертву и устроил пир для своих родственников, а на следующее утро Лаван, благословив дочерей и внуков, возвратился назад. Разд. 10 (32. 1-2; MT: 32. 2-3). Подобно тому как во время бегства от Исава И. был ободрен видением ангелов и Господа в Вефиле, так теперь, возвращаясь и идя навстречу Исаву, И. видит ангелов Божиих, которых называет станом Божиим. Место, где было ему видение, И. называет Маханаим (т. е. 2 стана - стан Божий и стан И.). Разд. 11 (32. 3-32; MT: 32. 4-33) повествует о событиях, предшествующих встрече И. и Исава, о котором в последний раз упоминалось в разд. 4. Исав, узнав о приближении И., выдвигается навстречу ему в сопровождении 400 чел. Опасаясь нападения, И. разделяет людей, бывших с ним, и весь скот на 2 стана (32. 8) и, обратившись с молитвой к Господу, чтобы Тот избавил его от руки брата (32. |
| 8, теория дескрипций ©(∃y)Gyv & (z)( ©(∃y)Gyz ⊃ z=v) & (Fdv & ©(∃y)Gyv) ©(∃y)Gyv 10, Simp 10, Simp (P(E) & Ev & © Ev) ⊃ ©(∃x 2 )Gx 2 v (Dd & Fdv & Ud) ⊃ Sv (Dd & Fdv & Ud) 1,12, Simp, Conj 14,15 MP Sv ⊃ ©Ev 16,17 MP (P(E) & Ev & ©Ev) 13,11 MT ((P(E) & ©Ev) & 19 Com, Assoc (P(E) & Ev)v 20, DeM P(E) & ©Ev 5,18 Conj 21,22, DS, DN (∃y) Gyv & (z)( (∃y) Gyx) ⊃ z=v) 10 Simp (∃y) Gyv & (z)( (∃y) Gyx) ⊃ z=v) & Ev 23, 24 Conj (∃x)[ (∃y) Gyx & (z)( (∃y) Gyx) ⊃ z=x) & Ex] 26, теория дескрипций 1b. Истинность Ансельмовых посылок Первый элемент конъюнкции в посылке А1 верен по определению. Второй верен интроспективно. Поскольку, по-видимому, мы вполне понимаем фразу «нечто, более чего ничто не может быть». Как сказал бы Ансельм, большинство людей способны это понять – даже глупцы. Это предполагает, конечно, что реляционный предикат «больше» имеет смысл и понятен по крайней мере тем, кто утверждает, что понимает его, когда им пользуется или слышит его. Такое предположение может быть подвергнуто критике, хотя и не без труда и при наличии веских оснований. Пожалуй, отсутствие удовлетворительной теории «свойств, делающих большим» может бросить вызов осмысленности слова «больше». Однако все бремя доказательства бессмысленности того или иного слова может лечь на критикующую сторону, особенно когда большинство людей используют это слово, полагая, что ясно понимают его смысл. И предикат «больше» – как раз хороший пример подобного слова. В самом деле, множество философов от Платона до наших дней, включая неоплатоников, схоластов и рационалистов, считают, что вещи могут быть упорядочены в терминах онтологической и/или нормативной величины, несмотря на отсутствие более или менее полной и когерентной теории свойств, делающих большим. А2 также аналитически верно: если мы принимаем, что определенная дескрипция «то, более чего невозможно ничего себе представить» действительно к чему-то относится, тогда то, более чего ничего невозможно себе представить, должно быть частью некоего возможного мира. |
| There “they take counsel how they might entangle Him in His talk” (Mt 22:15); here “they lead Him unto the brow of a hill, that they may cast Him down headlong (Lk 9:29); at another place “they take up stones to cast at Him” (Jn 8:5); nowhere do they give Him “where to lay His head” (Mt 8:20); He raised up the dead, and His jealous enemies take counsel how to kill Him (Jn 9:43, 44, 46, 53). At the gates of Jerusalem the people salute Him as a King, and all the earthly authorities rise up to condemn Him as a malefactor. In the chosen circle of His friends He discovers an ungrateful traitor, and the first instrument of His death; the best of them are an “offence” unto Him, for at the very time He goes forth on the work of God, “they savour not the things that be of God, but those that be of men” (Mt 26:23). Wilt Thou not rest, Thou divine Cross-bearer, even for one moment from the yoke, ever pressing more heavily on Thy shoulders? Wilt Thou not rest, if not to renew Thy strength for new labours, at least in condescension to the infirmities of Thy followers? Yea, on coming nigh unto Golgotha, Thou wilt rest on Mount Tabor. Go up then unto the mountain of glory; let Thy face be lighted up by heavenly light—let Thy raiment become white and glistening—let the law and the prophets come to acknowledge in Thee their fulfilment—let the voice of Thy Father’s goodwill be heard! But do not you perceive, my hearers, how the Cross follows Jesus even to Mount Tabor, and how the preaching of the Cross is inseparable from the preaching of the glorification? Even there, amidst such great glory, of what do Moses and Elias speak unto Jesus? They speak of His Cross and Death: “And they spake of His decease” (Lk 9:31). Perhaps, to some of us, the mortal agony of Jesus appears to be unworthy of the Holy One. Be it known to such, that this agony was not the result of human impatience, but of divine justice. Could “the Lamb slain from the foundation of the world” (Rev 13:8) fly from His altar of sacrifice? He, “Whom the Father hath sanctified, and sent into the world” (Jn 10:36)—He, Who had from eternity taken upon Himself the office of Mediator between man and God, could He be shaken in His work, by the thought only of suffering? If He could feel any impatience it was but the impatience to accomplish our salvation and to bless us. |
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